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DUKE 
UNIVERSITY 


DIVINITY SCHOOL 
LIBRARY 


a ia 


“The Service of God, as inculcated in the Bible, our 
‘ reasonable Choice. 


rt RR MM. OU-N, 


<n OS dt ga ae Se 


Ocr. 31, 1804. 


By HENRY WARE, a.m. 


PASTOR OF A CHURCH IN -~ HINGHAM. 


————————__——————— 
» PUBLISHED BY REQUEST. 


Boston ; - 
PRINTED BY EZ. LINCOLN, WATER-STREET. : 


= +e 


1804. 


het 


AY AN tne i 


‘we RANE WAM ‘E 


| Man OWI ‘MER! neat fh 


e. * 


peas Ot Tor : 
f i I OF 390 Ti 


A SERMON. 


JOSHUA XXIV. 15... | 
AND IF IT ‘SEEM EVIL UNTO YOU TO SERVE 


THE LORD, CHOOSE YOU THIS DAY WHOM 
YOU WILL SERVE. 


At a most interesting period was this venir made 
to the nation of Israel-by the great leader, who had just 
introduced them to the promised.land; , Haying effec. 
tually established. the twélve tribes in the country, 
which had been promised to their fathers ages before ; 
and. being probably apprehensiye, that he had not 
much longer to continue with them, Joshua, their ven- 
erable leader, took occasion to remind them of several 
of the most remarkable eyents in the -history of their 
ancestors, together with those. they had recently wit- 
nessed themselves. And. these he presented to their 
view ina manner calculated to impress them with a 
deep sense of their obligation to worship and. serve 
the God of their fathers. © 


Yet he submitted to their own deliberate decision, 
whether it were reasonable or not for them to adhére 
to the religious principles, in which themselves and . 
their ancestors had for ages lived, and to worship the- 
God, who had so signally protected and blessed them. 
He called on them to choose, between him and the 
gods of the surrounding nations, which should in fu- 


544S52 
i Sate} Ge 


6 


ture receive their homage, and on which they would 
depend to defend and to bless them. Jf 7¢ seem evil 
unto you, said he, to serve the Lord, choose you this day, 
whom you will serve. : 


This appeal in favour of the national religion we 
may consider inthe Wi OL WA} 


Fiasr place,.as. lias on this idea, .and_result- 
ing from this fact, that every people and every man will 
have some kind of religion. 


Choose you this day, whom you will serve. Some re- 
ligion you must have. You’ cahitot, and. will not live 
without some, object. of worship... If you. ate the 
God. of Israel, some .other. being, real or inn 
will take his place, . The nature of man is such, ee 
such his condition in this world, as to make it a 
possible for him to live, any considerable ine: Ay oY 
out adopting some principles of religion. - he 


From Whatever source it Was first derived, vated 
a part of our original make, ‘or communicated to all 
by tradition from an original revelation, “or the ‘Ye. 
sult of human reason, occupied in’ researches” ie 
the origin ind government of the universe, cer 
is that few, ifany, of the human race have been rate 
to be wholly destitute’ of religion. ‘Its ] power fas 
been acknowledged and its sanctions eeatio ind na- 
tions barbarous and civilized, by rude andi So- 
ciety, by the i ignorant and the enlightened. 
~ Tnancient days the polished: ‘Egyptian, 
Chaldean, and the rude and Savage is ei 1 
differing widely, in the mode er their worship, - all 
agreed th acknowledging a power above them, andj in 

offering some kind of religious homage to the Being, 

_or beings, they considered ‘as concerned in the ger 
“ernment of the world: 


The same is true of the wate So nations of the 
earth. - Religion has its influence, not only in literary 


ne se 


vi 4 


ae 
oe 


and polished society, but also in rude and uncultivated 
regions of the earth. It is respected by the refined 
European, and by the half-civilized Asiatic. It awes 
alike the barbarian in the interior of Africa, the fierce 
savage of America, and the mild inhabitant of the re~ 
motest island in the Pacific. There is probably no 
tongue in which the'name of God is not known, and 
no nation by which he. is not acknowledged and rever- 
‘ed, and m,some form worshipped. 


Individuals there may have been in all ages and. in 
every nation, who have rejected the principles of relig- 
ion, renounced its obligations, and even denied the ex- 
istence of a power above them. But the number of 
. those who have been able, in opposition to the light of 
nature and instructions of revelation, so entirely to rid 
themselves of all religious belief and sense of relig- 
ious obligation, as to live and die decided atheists 
with an undisturbed: conscience, is so small, that it — 
can hardly be mentioned with propriety as forming an 
exception to the fact in question. So'that if an indi- 
vidual renounce the religion of his country and. the 
faith of his ancestors, he can hardly be said to have 
another alternative, but that of choosing for himself 
among the other systems of religion, which have come 
to his knowledge. 


Seconpty, I would observe, that we are not to 
conclude from the appeal in our text, that it is a mat- 
ter of indifference what religion a man chooses. As 
God is pleased to deal with us as rational beings, by 
‘giving us the liberty of choosing for ourselyes, it is of 
infinite importance for us to be faithful to ourselves in 
the choice we make. It does not give us the right of 
‘acting in an unreasonable manner. It does not au- 
thorize us‘to choose at random, or under the influence 
‘of passion, prejudice, or our depraved appetites. Nei- 
ther does it by any means imply, that all are alike 
worthy of choice. On the contrary, it seems to imply 
in him, who makes the appeal, an entire confidence, 


511952 


8 


——s 
ee 


that such is the pre-eminence of true réligion over 
false, that the honest, diligent, and faithful inquirer is 
in no danger of choosing amiss; that he, who makes 
the proper use of his understanding, and of every as- 
sistance he enjoys, can hardly fail to distinguish that 
religion, which teaches the true worship of ite Deity, 
from all error, and:from every counterfeit... 


’ Now, if such was the excellence of the’ Jewish re-. 
ligion compared with the various forms of Resthent 
idolatry, I would remark, 

Tuirbty, that it is’ still more strikingly: true. of 
Christianity, that its internal character and external 
evidence are such, that the appeal in our text, Choose 
you this day, whom you will serve, may be safely made 
‘to every one, who will have the fidelity to ‘examine 
with diligence, and the candour and fe ctecung te to. 
decide impartially. 


To support this assertion, I shall now, _ 


. Fourtuty, proceed directly to the Appeal, which 

it is the principal object of this discourse to state, 
and to urge on every reflecting individual, viz. In 
choosing or forming a religion for yourself and for the 
world, what is there, you would think it necessary or 
proper to introduce, which is notin Christianity ? 
And, on the other hand, what is there in Christianity, 
you would have omitted ? 


On the first of these questions I believe Tittle need 
be said. I donot know, that it has ever been object- 
ed against the gospel, that it does not require enougl 
of duty ; that it is not sufficiently copious, extensive, 
_ and strict, in what it teaches, and in what it enjoins. 
And least of all is such an objection the, ani oF the 
present day. 


Were this objection, however, to bie made} sata: 
would you go to have it removed? If you leave the 


Bible, where will you go to find a pps of God, 


ata 


9 


of his government, of his conduct and. designs respect- 
ing the human race, and. of human duty, which is not 
to be found in that sacred volume? Where will you 
find more sublime representations of the character of 
the Deity, or of his works? Where will you find in- 
culcated a more exalted piety, or.a more pure, correct, 
extensive, and perfect morality ? | 
_ You will not surely go to the heathen of former 
ages, nor to the pagans of the present day. You 
_ would as soon think of seeking the refinements of sci- 
ence, or of civil and social life, among the tribes of un- 
tutored savages. Nor will you, with much higher 
expectations, turn your attention to the religion of Ma- 
homet.. To leave the instructions of the Bible for 
those of the Koran, would be like forsaking the bright, 
unborrowed rays of the sun, for the pale, glimmering, 
reflected beams of the moon. You will indeed, in 
* the system of the Arabian prophet, find no article of 
belief, nor any rule of duty, which your understand- 
ing can approve, but those only he has borrowed from 
- the Jewish and Christian Scriptures. ~~ 
Will you then seek fora more perfect religion than 
the Christian among the writings of philosophers ? 
You may consult, I will venture to assert, all the unin- 
spired writers since the beginning of the world, and 
you will find, on the subject of religion, whether as to 
doctrine or duty, nothing: that-is; great, and’ good, and 
true, and useful, but you will find the same-also in 
the Scriptures of the Old and New-Testament.. You 
- will find no representation of the character or govern- 
ment of the Supreme Being, that is zew, and at:the 
same time just. Nor, in the whole circle of religious 
and moral duties, will you find one, that can be con- 
_ sidered as supplying a defect in the code of reve- 
lation, ee ut Pha 
.. Let me now then ask ; were you to choose a relig- 
ion or to frame pre for yourself, and for the use and 


10. 


a 
“ 


regulation of the world, what part of Christianity ’ 
should you think it desirable, or expedient, or safe to- 
leave out of your system ? ra i: See 
_ You would perhaps choose to have less of ‘religious , 
service to perform, than the Christian religion, re- 
quires; less of that service, which consists in the di-. 
rect worship of the Deity. But for what reason would 
you wish to get rid of those services? Can you say” 
they are any of them burdensome or rigorous? Is it 
net reasonable that you. should daily oP ike protec- 
tion and blessing of him, on whom you daily Fepend 
for life, and for every enjoyment? Is it nor right, that 
you should consecrate to him, who first gave you be- 
ing, and constantly upholds you in life, that life ‘and 
all those faculties, possessions, and enjoyt ents, whi : 
are the gift of his bounty and the fruit of I s care? 
For all his goodness to men in their domestic and $0- 
cial relations, and civil concerns, as well as their in- 
dividual protection and. blessing, is it unreasonable, 
that the great Parent of good should claim of them one. 
day in seven, to be spent in social worship and relig- 
jous rest, in order to unite in their acknowledgments 
of his wise and merciful government, and in cherish- 
ing in themselves and exciting in one another those 
affections, which a firm belief in his being anda just 
sense of dependence and duty must inspire? Surely 
no man, who allows himself duly to realize his ‘obli- 
gations to him, who is the giver and the lord of life, 
and from whom every good and perfect gift comes down, 
can consider the religious duties, Christians are called 
‘on to perform, a hard and rigorous service. ~*~" 
Besides, do but consider the satisfaction’ and thé 
‘advantages connected with these seryices. __W hat Se- 
renity of soul, what fortitude, resignation, and sublime 
pleasure does the man of real piety derive from the 
‘spirit of devotion, he cultivates in secret, the ¢on- 
“stant intercourse he maintains with the Father of Spi 


il 
ifs! . What inward satisfaction résults to him, what 
composure does he feel in those adyerse and afflictive 
scenes, so liable to befal our feeble race, so trying to 
our fortitude, and so apt to depress our spirits ! How 
does it brighten his view of human life and the hu- 
man condition, and. solace him in contemplating the 
approach of its ‘close, by giving strength and uniform- 
ity to his confidence in the divine government, and 
by shedding light on his prospects and. confirming his - 
hopes beyond. the grave ! 


Consider again what pleasures and acvantases ax are 
the fruit. of domestic acts of worship, where all the 
members of a family, united in mutual. attachment: 
and ina common interest, unite also in offering up 
their morning and evening devotions to him, who is: 
their common parent, and constant benefactor! The- 
spirit of picty is thus preserved and communicated, 
and with it is established a system of domestic order 
and decorum, and a general sense of religions obli- 
gation, which is highly useful in all the concerns, and 
likely to be influential in the whole conduct of life. 


_ Consider again what important benefits may be 
traced to the influence of the Christian Sabbath and 
public worship. Consider them as means for diffus- 
ing religious knowledge among those, who, from in-, 
dolence, or ignorance, or evil propensities, or secular 
concerns, or for want of something to call up their at- 
tention to it, would otherwise, perhaps, seldom have 
their minds occupied with religion. Consider them 
as. regular occasions for public, and. social devotion, 
and as means of cherishing and increasing’, as well as 
expressing, the purest and best feelings of the human 
heart, Consider them as thus having a most power- 
ful and salutary influence in laying the only firm and 
secure foundation for practical religion, and for public 
and private virtue, by fixing the sentiment of religion 
deep in the hearts of men, 


12 
————s 
Could you think it desirable to have’ a ‘religion, — 
which should forego these services, or any of them?’ — 
Do you believe it would be better for you and better 
for the world, if these duties were not required, and - 
if less of them were performed ? A oy by 


No reasonable man will think the requirements of 
_ the gospel, as they relate to the services to be per- — 
formed to the Supreme Being, rigorous or unneceés- 
sarily burdensome; and no reflecting man, Iam per- 
suaded, will pronounce them useless. There are » 
but few, I presume, who are not the ‘better and the — 
happier for the part, they have themselves taken in ~ 
these services; and certainly none, who'have not de- 
rived incalculable advantages from the geri im- - 
pressions, and sentiments, they have been means 
of communicating to others. For, though a man’be © 
not made better by these services of religion himself; 
he cannot but receive essential benefit from that or-' 
der, morality, and prevailing sense of religious’ obli-' 
gation, they are the means of introducing: into ‘socie~ 
ty.; and from the influence they have over the con= 
sciences, and of course on the practices of thousands, 
with whom he is either immediately or remotely - 
connected in his most important interests and: daily - 
transactions, fiat Aaa tc 
These then constitute a part of our religion, which 
is essential to it. It would render it imperfect and 
defective, were they omitted, or our duty in them re- 
laxed. Let us inquire then whether there are other 
parts of the system, which could any better be 
spared. TOG Siternor = 
Perhaps you may dislike the gospel for the high 
degree of purity, holiness, and moral perfection it re- 
quires. You may think it demands too great an ab- 
straction from the world and elevation above it, and 
that it would be better adapted to human nature, if - 


4a! 


13 
SS 


its morals. were less strict, and its spirit more indul- 
gent and accommodating. 


But if religion is to bend and sia itself 
to human nature ; if in its spirit and demands it is to 
conform to the inclinations and wishes of men; if 
you allow its standard of perfection to be lowered; if 
its laws are to be relaxed in any degree; at what - 
point will you ever be able to fix them? And could 
you fix ona standard less perfect, and, as you imag- - 
ine, better adapted to our imperfect nature and cor-_ 
rupt state, what advantage could you! promise your- 
self from the change ? Would the interests of society, 
or the benefit of individuals be promoted by mankind — 
being. less under the control of religious principle, . 
than.Christianity places them? Should we not have - 
reason to expect, that if the standard of virtue were - 
lowered in the demands of religion, it would in the _ 
same-proportion be lowered practically in the charac-- - 
ters, of those, who adopted a scheme thus reduced, 
enfeebled, and relaxed ? ¢ : 

Now can it be the cool and deliberate wish ofany, — 
but the most thoughtless or abandoned, that there - 
should be'less of purity, less of integrity, less’ of re- 
gard to religious and moral principle in the conduct ~ 
of mankind, than the Christian religion requires? 
That men should be less bound, than they are, by 
the power of conscience? That in their rival and so- 
cial transactions, and in their domestic relations, they 
should feel, less than they do under the gospel, the 
obligations ‘of truth, justice, humanity, benevolence, 
and temperance ? Would you wish to live in a socie- 
ty, where such a loose system prevailed? Where the 
rich were ECR by no religious or moral restraint 
from oppressing the poor, nor the poor from ; 
the rich? Wien ers and subjects were boun 
no sense of reciprocal obligation, the former abil 
ly to seek and promote the public good, and thus be 


14 
— 


ministers of God for good to the community, and the:lat-- 
ter to submit to lawful authority, and to lead:gucet and 
peaceable lives in godliness and honesty?) % 8+ 
Perhaps you may imagine it would be happier, if 
less restraint were laid on the passions and) appetites 
of men, than is laid by the gospel,’ and that you 
should better like a religion, which should allow of 
age liberty and more indulgence im these respects: 
ut let us examine this matter by taking a nearer 
view of it. >. Keeebivel sete 
You would have more liberty in the indulgence of 
the passions and appetites. | Whereas Christianity 
forbids all excess in the use of worldly good por 
and inculcates temperance and moderation in ehjoy- 
ment, you would have no restraint laid on’ the inclina- 
tions of men in this respect. But what would ye 
gain by this indulgence? What, but the’ privilege of 
turning the bounties of Heaven, designed for the sup- 
port and comfort of the human race, into So many 
sources of disease, and pain, and affliction? The priv- 
ilege of increasing the labours of life beyond endur- 
ance, and of multiplying its wants beyond the objects 
and the means of gratification? The privilege of de- 
praving by excess those appetites, given us for’ the 
kindest purposes, so as to lose the power of enjoy- 
ment; and thus, by enfeebling the body and debili- 
tating the mind, becoming disqualified alike for per- 
forming the duties and for relishing the blessings of 
life. | et Te ‘ 
Do but look at the man of pleasure in the I \euor, 


and debility, and restlessness, and regret, an self- 
reproach which succeed his excesses. Do but fol- 
low the intemperate man to his house, and see the 
consequences of his excesses in the disorder of his 
affairs, in the waste and decay of his interest, in the 
mortification and misery of his family, in the ascen- 


dency of turbulent and boisterous passions, and in 


15 
— 


thé total loss of all respectability of character. On the 
other hand, mark the health, and contentment, and 
dheerfulness, which flow from temperance. See the 
order, and-economy, and enterprize, and thrift, and: 
satisfaction, and domestic peace, and personal respec- 
tability, which are usually found to accompany that con- 
trol of the appetites, which Christianity requires. Take 
but a fair view and make a just comparison, and you 
will mo-longer think ¢haz an unreasonable, or an un- 
kind restraint of our religion, by which men are pre- 
vented from injuring or destroying themselves by un- 
limited indulgence. ge ip 

Christianity again.lays restraint on our selfish pur- 
suits. It does not allow us to be wholly governed 
by: motives of personal interest, but instructs us to 
seek, not every man his own, but every man another's 
wealth. _. Now do but consider what virtues grow 
out of this extension of your motives of action. Where, 
but in thisenlargement of the affections, do you find 
the source of patriotism, humanity and public spiit, 
and of every institution, enterprize, and.exertion for 
the good of society ? Fictitious virtues bearing these 
names may indeed have their origin in private views 
of avarice; vanity, or ambition, and.be ostentatiously, 
and sometimes perhaps usefully displayed. But they 
can be genuine in their nature, and stand ona broad 
and firm basis, only when they spring from higher 
and nobler motives. The whoie circle of public and 
social virtues must be poor, feeble, defective, and ex- 
‘tremely uncertain in their exercise, if they have no 
purer source and higher origin than selfish considera- 
tions. You will surely not be displeased then to find 
your religion inculcating real benevolence, as the only 
proper spring of beneficent actions, and ofall the pub- 
lic and social virtues. 


Christianity again inculcates humility. It forbids ' 
the indulgence of pride in every form it can assume. 


16 
= 

It does not even allow men to be influenced! in their. 
conduct by a predominant regard, to, character, ora 
view to secure the good opinion of the world;. but, 
instructs them to look to a higher tribunal, and to 
seek, not the good opinion of men, enews 
and misjudging like themselves; but the approbation 
of Hmm, who cannot err, and will not fail to'be just — 
and impartial in his decisions. iy Ble 
- Now when you consider how uncertain’a guide the 
Opinion of mankind is, and how often ‘he must be led 
astray, who has no higher and surer motive, than the 
wish to gain the approbation of the world ; how it in- 
duces. men to assume the appearance of every fash- 
ionable virtue, without any care to possess the ver 

and to shun the appearance of one, however uselu 
and important, that is out of repute; how it thus 
tends to destroy all real and sincere goodness, and 
to fill the world with hypocrisy, with: false’ appear- 
ances and false pretensions ; when. you consider 
how ‘unbecoming are pride and arrogance, -how 
contemptible and. disgusting ostentation and. vanity; 
and how amiable, attractive, and truly respectableis 
humble, modest, unassuming worth; you will not I 
think be disposed to censure a religion, which teaches 
‘you to seek the reality, rather than the appearance of 
virtue, and to value the approbation. of Heayem above 
the good opinion of the world. A religion, which 
gives little encouragement to those, who Jove ‘the 
praise of men more than the praise of God, and are ea- 
ger ‘to receive honour one of another, but seek mot that 
honour, which cometh from God only.) <6) ey 
Christianity inculcates chastity, and Seg Evy 
culiar care the purity both of the married and Unmar- 
ried state. Could you possibly wish, that this effec- 
tual barrier against licentiousness, and only sure mean 
to protect the order of society, and to promote dome¢s- 
tic peace, purity, and comfort, were removed? Per- 


i7 
— 


haps you have not looked forward. very attentively to 
the. consequences, were this salutary restraint on 
mankind taken off. Perhaps you have only consider- 
ed it as a restraint, and have neglected to view it, as 
it is in reality, the guardian of some of your most pre- 
cious rights and blessings. . Perhaps too you have 
only considered your own deliverance from restraint, 
as an object to be desired; not reflecting that the 
same law, which gives this liberty to you, must, give 
itto others also. Have you sufficiently weighed the 
consequences of setting aside those restraints, which 
our holy religion imposes, and which custom and hu- 
man laws have established ? Have you maturely con- 
templated its certain effects on morals, on social order, 
on the harmony, mutual confidence and satisfaction of 
the domestic state, and on the support and education 
of children ? 

I will only observe once more, that our religion 
may perhaps be thought too rigid in its requirements, 
when it demands the suppression of anger and. resent- 
ment in all cases, and inculcates with so much empha- 
sis the duties of meekness, forgiveness of injuries, 
and the love of our enemies... These you may think 
to be mean and abject virtues. In the estimation of 
the world they have indeed been too often so held. 
But why should they be thought mean and. abject? Is 
it less honourable to be cool and temperate under in- 
sult or injury, than to be hot-headed and revengeful ? 
Canit be thought less magnanimous to forgive an in- 
jury, than to revenge it? Less noble to love your en- 
emies and wish them well, than to pursue them with 
hatred, and be implacably bent on their destruction ? 
Less praiseworthy to have the command of your pas- 
sions, than.to be their slave? Can it be thought to in- 
dicate a fairer mind, or a nobler spirit, fora man to 
set himself up as Judge in his own cause, where he 
has all the power ce interest and warmth of feeling to 


18 


Se, 
el 


influence his judgment; than’to refer’ the decision lof 
his cause to persons, who are under no such influeriee 
of interest Gr passién??% -\( hb Ae ee ee 
~ Do but think, what happiness to indi jiduals, and 
what blessings to society flow from a mild and pe - 
ful spirit, anda meck forbearing deportment ; and, or 
the other hand, what evils and miseries are found 1 
the train of passion, resentment, and impa ience of E 
jury ! Compare together the characters and the condi- 
tion of those individuals, who are remarkable, on the 
one hand, for a mild, pacific, and candid temy ral 
manners; and on the other hand, for a temper anc 
psu passionate, revengeful, and’ imaplacable. 
ompare again the character and state of'a society gen- 
erally practising on the mild principles ‘of the gospel, 
with that of a society where the passions of men are 
uncontrolled, and every one is allowed, not only by 
the laws of society, but by the principles of his relig- 
ion, to cherish ‘resentment and to execute revenge: 
And when you have done this fairly, say which char- 
acter is to be preferred, as the more magnanimous and 
estimable, and which condition is to be chosen, ‘as 
the more conducive to the perfection of human nature, 
the promotion of individual happiness, and the well- 
being of society. le th 
__If, however, afier all, you are loath to give up the 
right of being angry, and the privilege of expressing 
it by acts of revenge, let me ask you once more t ) Te, 
flect, that the liberty you claim, you must also, grant 
toothers. And it may bea question worth your-se- 
rious consideration, whether you are likely on the 
whole, considering the temper of mankind, to gai 
more by your own reasonable and just resentment, 
than you lose by the unreasonable and unjust résent- 
ment of others; and whether society would probably 
gain more by, the riz/z, this privilege might be the 
means of enforcing, than it must lose by the wrong, it 
cannot fail to introduce. | . 


v 


a9 
— 


> Neither ofthese: parts, whichhave been mentioned, 
would a man.of sober reflection be willing to exchide 
from his system of religion, had he the.entire. privi- 
lege of forming and choosing one for himself. » And 
there is probably.no:other part of the’christian system, 
that he would find it any more reasonable, or any 
more conducive to his convenience, his interest,” or 
his moral or intellectual perfection, to reject.» > nc 
+ Now if’such be the ‘christian religion, so complete 
aind so unexceptionable in what it:teaches, and in 
what it enjoins ; it must be a matter .of clear duty and 
high obligation to all, who enjoy its light, not only to 
live by its rules, but to make it explicitly their choice, 
and to give it their express patronage and_support. © _ 

If there are any, “who ‘have neglected to do ‘this; 
if any have been so engrossed by the engagements of 
Society, ‘or occupied by the cares of ‘life, as’ to have 
been hitherto thoughtless of their immertal interests, 
inattentive to sécure them, and negligent of their re- 
ligious duty, let them consider the text as addressed 
to'them, Choose you this day, whom you will sérve. 
if you are serious and faithful in the mquiry, whom 
 ¥eu"ought to’ choose, ‘you will not find it dificult to 
make your choice. If, however, in-making up your 
mind, after all that has been said, a moment’s hesita- 
tion, a moment’s doubt should take place, it will not 
fail to yield to a clear perception and distinct view 
of those interests and hopes, of which Christianity 
alone gives you the firm assurance, ‘To every temp- 
tation, which wovld4prévent-your choice, or seduce 
you from your allegiance to the Master you have 
chosen, you will reply with Peter, To whom shall we 
ge ? for he, whom we serve, hath the words of eternal * 

tft. 

Be persuaded to make no longer delay in a choice, 
which involves your most important and most lasting 
interests, “The time is hastening, in which the op. 
portunity for choosing will be enjoyed no longer, 


20 


_ If you have children, early. teach them the fear 
God, and. habituate them to his: service." They eae 
not have those. instructions and’ principles 
instilled into’ their minds, and: impressed. on ‘their 
hearts, which’ will enable them to: make a’ right 
choice, and dispose them to adopt a safe course! Pal 


You would feel uneasy to have them’ grow up to 
man’s estate, without having chosen their employ: 
ment for life, and without having become qualified 
to pursue it by a proper education. .Camyou possi- 
bly think it less important for:them to: shave made 
that choice, and to. have received: those instructions 
and impressions, which are to form their character, 
and to determine, not their condition for a few ead 
only, but their everlasting destiny? 


While you choose with solicitude and. care “for 
yourselves, let not your children 'be neglected. And 
while, with parental faithfulness, you choose for them 
_ a proper employment, and educate them to it; re- 
member that the same fidelity requires you to exer- 
cise a similar care for their more important interests ; 
for their mental improvement, their morals, their 
religion, their eternal state. God grant you may be 
faithful to yourselves, and faithful tothem. = = § — 


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